Category: Witchcraft

Haoma in Healing Ceremony – An Ahrimanic perspective

In Zoroastrianism haoma (The Sanskrit root su or bu meaning to ‘squeeze’ or ‘pound’1) is the name given to the yellow plant, from which a juice was extracted and consumed in the Yasna ceremony. The Yasna ceremony is seen as an encompassing sacrifice in honor of all Zoroastrian deities. Within the context of the adversarial path, we utilise the Zoroastrian Yasna as the ‘devils Yasna’ or sacrifice to the ‘devil’. We invert the Priests daily fire ritual – likewise, undertaking this ritual daily for a period to bring about result.

Haoma (hōm) within the Zoroastrian path was seen as a divine plant, it was used in acts of healing, sexual arousal, gaining physical strength and to increase awareness and alertness in relation to the conscious. The Āb–zōhr is the pre-Yasna ritual which offers symbolic offering in order to clarify the water to be used in the Yasna. The Yasna was used to interweave and seek assistance from the ‘Invisibles’. This could be undertaken as an act to serve the Priests conducting the ceremony or by the Priests on behalf of laypeople. Leading up to and during the ceremony haoma was consumed to heighten awareness, open paths of healing and to induce a deep state of relaxation, with mild psychadelic effects. The preperation of the liquid is refered to as parahōm.

Yasna 68.1 refers to the parahōm where the zaothra (offering) is made to the world and the symbolic cleansing of the water at hand was extended to purify all water through thought and energy, since even during these early times pollution of waterways by humans was an issue. The purifying of the water through āb-zōhr represents the Zoroastrians connectivity with the cosmos, viewing primeval waters (the lower half of the sky, upon which the universe rests, and from which two rivers encircle the earth) was at great risk of pollution by humankind.

Alongside purified water, a fire-pot forms a central component to this ceremony. Fire brought about the judgement and purification of the Priests performing the ceremony, and again, the use of fire to purify was often extended symbolically to the laypeople in the area. Fire is used to communicate with Ahura Mazda with the use of mantras to enter trance states. Within the adversarial path the leading in to the burning of an offering or sacrifice to the Daeva (daēuua) can be done utilising the ritualised steps above. Zoroastrians often falsely have the idea that they ‘worship’ fire directed towards them, in fact they worshiped their gods and used fire as a conduit for connectivity.